سیر تحول و شکل‌گیری مسئله معیت وجودی «حق تعالی با خلق» در حکمت اسلامی

ﻓﻼﺳﻔﻪ اﺳﻼﻣﯽ ﺑﺮ اﺳﺎس اﺻﻮل و ﻣﺒﺎﻧﯽ ﺧﻮد ﻧﻈﺮات ﻣﺘﻔﺎوﺗﯽ درﺑﺎره ﻣﻌﯿﺖ وﺟﻮ دی ﺣﻖ ﺗﻌﺎ ﻟﯽ و ﺧﻠﻖ اراﺋﻪ داد ه اﻧﺪ.در ﻧﻈﺎم ﺣﮑﻤﺖ ﺳﯿﻨﻮ ی ، ﺣﻖ و ﺧﻠﻖ ﻣﻮﺟﻮدا ﺗﯽ ﮐﺎﻣﻼً ﻣﺘﺒﺎ ﯾﻦ ﺗﺼﻮر ﻣﯽ ﺷﻮﻧﺪ و ﻣﯿﺎن آﻧﻬﺎ اﺿﺎﻓﻪ ﻣﻘﻮ ﻟﯽ ﺑﺮﻗﺮار اﺳﺖ؛ ﺑﻨﺎﺑﺮ اﯾﻦ ، راﻫﯿﺎﺑﯽ ﺗﺸﮑﯿﮏ در اﻣﻮر ذاﺗﯽ ﻣﻤﮑﻦ ﻧﯿ ﺴﺖ . ﻧﻬ ﺎﯾﺘﺎ ،ًﺣﻖ و ﺧﻠﻖ ﺗﻨﻬﺎ در ﻣﻌﻨﺎی ﻋﺎم »وﺟﻮد« ﮐﻪ ﻋﻨﻮا ﻧﯽ اﻋﺘﺒﺎری و ﻋﺮﺿﯽ اﺳﺖ، ﺑﺎ ﻫﻢ ﻣﺸﺘﺮک اﻧﺪ. در ﻧﻈﺎم ﻣﻮرد ﻧﻈﺮ ﺳﻬﺮور دی اﺻﺎﻟﺖ ﺑﺎ ﻧﻮر اﺳﺖ. وی ﺑﺎ ﻣﻄﺮح ﮐﺮدن وﺣﺪت ﺗﺸﮑﯿﮑﯽ ﻣﺎﻫﻮ ی در ﻣﯿﺎن اﻧﻮار ﻣﺠﺮد، اﻣﻮر ﻣﺎ دی را از ﺟﺮ ﯾﺎن ﺗﺸﮑﯿﮏ ﺧﺎرج ﮐﺮده و ﺗﻨﻬﺎ ﻣﻌﯿﺖ ﻧﻮ ری ﻣﯿﺎن اﻧﻮار ﻣﺠﺮد را ﻣﻮرد ﺗﻮﺟﻪ ﻗﺮار ﻣﯽ دﻫﺪ .در ﺣﮑﻤﺖ ﻣﺘﻌﺎ ﻟﯿﻪ ، ﻣﻼﺻﺪرا ﺑﺎ ﺑﺎزﻧﮕﺮ ی در ﺑﺮﺧﯽ از ﻣﺒﺎ ﻧﯽ ﻓﻠﺴﻔﯽ ، ﻣﻌﯿﺖ ﺧﺎﻟﻖ و ﻣﺨﻠﻮق ر ا ﺑﺮ اﺳﺎس ﺳﯿﺮ ﺳﻮم و وﺣﺪت وﺟﻮد ﺗﺤﻠﯿﻞ ﻣﯽ ﮐﻨﺪ . ﺳﯿ ﺮ ﺳﻮم وی ، اﺗﻤﺎم و ﺗﮑﻤﯿﻞ ﻓﻠﺴﻔﻪ ﻣﺤﺴﻮب ﻣﯽ ﺷﻮ د ﮐﻪ در آن از اﺻﺎﻟﺖ ﻣﺎﻫﻮ ی ﻋﺒﻮر ﮐﺮده و وﺟﻮد راﺑﻂ را ﺟﺎ ﯾﮕﺰ ﯾﻦ راﺑﻄﯽ د ﯾﮕﺮ ﻣﯽ ﺳﺎزد. ﺗﻐﯿﯿﺮاﺗﯽ ﻫﻤﭽﻮن اﻧﺘﻘﺎل از وﺣﺪت ﺗﺸﮑﯿﮑﯽ ﺑﻪ وﺣﺪت ﺷﺨﺼﯽ و ﺟﺎ ﯾﮕﺰﯾﻨﯽ ﺗﺸﺄن ﺑﻪ ﺟﺎ ی ﻋﻠﯿﺖ ، ﺗﺤﻮل ﻣﻬﻤﯽ د ر ﻧﻈﺮ ﯾﻪ ﻣﻌﯿﺖ ﺧﺎﻟﻖ و ﻣﺨﻠﻮق اﯾﺠﺎ د ﻣﯽ ﮐﻨﺪ . ﺑﺮاﺳﺎس ﻧﻈﺮ ﻣﻼﺻﺪرا و ﺑﺮ ﭘ ﺎﯾﻪ وﺣﺪت ﺷﺨﺼﯽ وﺟﻮد، ﺣﻘﯿﻘﺖ اﻟﻬﯽ در ﻋﯿ ﻦ ﺑﺴﺎﻃﺖ و وﺣﺪت، ﻫﻤﻪ اﺑﻌﺎد ﻋﺎﻟﻢ وﺟﻮد را ﭘﻮﺷﺶ ﻣﯽ دﻫﺪ و ﺑﺎ ﻫﺮ ﭘﺪ ﯾﺪ ه ا ی ﻣﻌﯿﺖ وﺟﻮ دی دارد. در اﯾﻦ ﻣﻘﺎﻟﻪ، ﺑﺎ روش ﺗﻮﺻﯿﻔﯽ -ﺗﺤﻠﯿﻠﯽ ﺳﯿﺮ ﺗﺤﻮل و ﺷﮑﻞ ﮔﯿﺮ ی ﻣﺴﺌﻠﻪ ﻣﻌﯿﺖ ﺣﻖ ﺗﻌﺎ ﻟﯽ ﺑﺎ ﻣﺨﻠﻮﻗﺎت در ﺣﮑﻤﺖ اﺳﻼ ﻣﯽ ﺑﺮرﺳﯽ ﻣﯽ ﺷﻮ د. در ﺣﮑﻤﺖ ﺳﯿﻨﻮ ی ، ﻣﻌﯿﺖ وﺟﻮدی ﺟﺎﯾﯽ ﺑﺮ ای ﻃﺮح ﻧﺪارد و ﻓﻘﻂ ﻣﻌﯿﺖ ﻋﻠﻤﯽ و ﻋﻠّﯽ ﻣﻮرد ﺑﺤﺚ ﻗﺮار ﻣﯽ ﮔﯿﺮ د. در ﺣﮑﻤﺖ اﺷﺮاق، ﻫﺮﭼﻨﺪ اﺻﻞ ﺗﺸﮑﯿﮏ در وﺟﻮد اﺛﺒﺎت ﻣﯽ ﺷﻮد ، ﻣﻌﯿﺖ ﺗﻨﻬﺎ ﻣﯿﺎن اﻧﻮار ﻣﺠﺮد ﺟﺮﯾﺎن دارد. ﻧﻬ ﺎﯾﺘ در ﺣﮑﻤﺖ ﻣﺘﻌﺎ ﻟﯿﻪ ، ﻣﻌﯿﺖ وﺟﻮ دی ﺣﻖ ﺑﺎ ﺧﻠﻖ در ﺗﻤﺎ ﻣﯽ ﻣﺮاﺗﺐ و ﺷﺌﻮن ﺑﻪ اﺛﺒﺎت ﻣﯽ رﺳﺪ .

the journey of development and formation of the issue of the existential coexistence of hāaa taāla with creatures in islamic hikma

islamic hikma has undergone an evolutionary journey, influencing various discussions, including the coexistence of hāaa taāla with creatures. islamic philosophers, grounded in their principles, have offered diverse opinions and theories to explain this coexistence. according to peripatetic philosophers, god and creatures are fundamentally different, and there exists a māquli attribution between them. from this perspective, it is impossible to establish a gradation in intrinsic matters; ultimately, god and creatures share a general meaning of existence, which is a conventional and accidental designation that does not reflect the true essence of either. in contrast, suhrawardi's system emphasizes that the originality lies with light. he removes material concerns from the flow of gradation by proposing a unity of essentials among abstract lights, focusing solely on the unity of light itself. transcendent theosophy, as articulated by mulla sadra, reinterprets some philosophical principles to analyze the unity of the creator and the creature through the lens of the third journey and the unity of existence. he posits that his third journey completes philosophical inquiry by shifting from essential originality to connective existence, personal unity instead of gradational unity, and replacing causality with tashaûn. he also emphasizes gradation in emergence rather than gradation in existence, thereby offering a significant evolution in understanding the coexistence of god with creatures. this article employs a descriptive-analytical method to investigate the evolution and formation of the issue of hāaa taāla's coexistence with creatures in islamic hikma. in peripatetic wisdom, existential coexistence is not recognized; instead, scientific and causal coexistence is discussed. illuminationist wisdom acknowledges the principle of gradation in existence, yet coexistence is only articulated among abstract lights. ultimately, in transcendent theosophy, the existential coexistence of god with creatures is affirmed and expressed across all stages and realms.